linefs, than Confideration. That the Devil very ordinarily transforms himself into an Angel of Light, and impofes upon our Minds by shadows of Virtue; as it is his Interest, so it is a thing as common as our yielding to Temptations of that nature. Daily experience is a fufficient witnefs how Men deceive themselves with a varnish and paint of Piety, and flatter themselves that they are ordained to eternal Life, and in a way to those Regions of Blifs, when they are not: Because they acknowledge and profess that God is Infinite, Perfect, Glorious, and the fupreme Governor of the World, and that in him we live, and breath, and have our Being; and that it's he that rules the great Wheel of Providence; they conclude they love him better than their Riches or Pleasures here, when they do nothing lefs; indeed no more but what Parrots may do ; which being taught, can repeat the fame words, and be never the nearer that Wifdom which makes Men wife unto Salvation. We fee how Men, because they have no inclination to fome grofs notorious Sins that other Men are guilty of, are apt to conclude, that they mortifile their Lufts,and put off the works of Darkness, walking foberly as in the day-time; and because they frequent the Temple of the Lord, they are presently true Hearers of the Word. We fee how the Harlot, Prov. 7. 14. because she had paid her Vows, and had Peace-Offerings with her, perfuades her felf that she was a great Proficient in Religion; and the Pharifee did not think himself a quarter fo bad as the Publican, because he paid Tithes of all he had, and was

no

no Extortioner or Adulterer. Because fuch a Man is not drunk every day, but is fober now and then, he believes himself to be a very temperate Man. Another, because he doth not cheat fonotoriously as his Neighbours,concludes he is juft, honeft, upright, and fair in his Dealings. Another, because he works hard in his Calling, and doth no body wrong, fancies he doth all that's fit for a Chriftian to do. Another, because he hath sometimes a good thought of God, and can send up a fhort Ejaculation to Heaven, is very confident he meditates and contemplates the Almighty. Another, because he hath fome faint breathings after him, knows nothing to the contrary but he is as jealous for God's Glory as any of his Acquaintance can be. Another, because he hath now and then a melancholy Thought of his Sins, and confeffes them to Almighty God, concludes he doth repent as well as the beft; and because he often wishes for Salvation, and hath a good Opinion of Holiness and Goodnefs, he doubts not but he is made Partaker of the Divine Nature.

That these are Cheats and Delusions,is evident to any rational Man. If a Mountebank's giving you common Sand for Powder of Pearls, or a Tradefman's felling you Syder for Wine; or a Merchant's felling you Earthen Ware, fuch as is made in Europe, for China, be a Cheat, then certainly thefe areCheats,and the greater Cheats, because they are in matters of greater value. The Gospel doth not offer Heaven on thefe Terms, and it is not partial, but universal Obedience that Chrift requires of his Followers. He is refolved

Heaven shall cost them more than these little Services come to, and they fhall not impose upon God, however they may deceive themselves. But then how fhall thefe, or any other Cheats, be discovered and avoided, but by Confideration? True Conversion consists in resisting and conquering fuch Delufions, but how fhall they be refifted if they be not known? How fhall they be known, if Men confider not whether the course they take be either agreeable to the way God hath prescribed, or like to bring them to that Happiness they aim at.

It's Confideration must manifeft, which is God, and which is the Cloud, which is Gold, and which is but Gilt; which are the Waters of Jordan,and which are the Rivers of Damafcus; which is the Corn, and which are the Tares; which are the Fiery Tongues, and which is the Gloe-worm Light; which are Jacob's Hands, and which are the Hands of Efau.

There are not a few Sins which look very much like Virtues; complying with Men's Impieties,looks fo like Humility; Abfalom's Hypocrify, fo like Humanity and Civility; Jacob's Treachery, fo like Friendship and Candor; Simon Magus's Falfhood, fo like true Believing; Judas's Covetoufnefs, folike Care of the Poor; Flattery, fo like that Charity which bears all things, and hopes all things, and believes all things, and endures all things; Reviling again when we are reviled, fo like doing Juftice; Worldly-mindednefs, fo like providing for our Families; Lying for profit-fake, fo like a Work of Neceffity, and Self-preservation; and bearing

a Grudge to him that hath offended us, without discovering it in our Actions, fo like curbing our Paffions, that few Men will think themselves concerned to part with them, except they confider which is the pure, and which is the fophifticate Metal.

How like faving-knowledge doth that knowledge of God look, which puffs up the Soul, and tempts Men to defpife others that are not arrived to the fame Measure of the ftature of the fulness of Chrift? There is no diftinguishing of them but by the effects: And how fhall the Effects be discriminated, but by Confideration? I cannot avoid being deceived, if I do not fit down and reflect; Lord, I pretend to knowledge of the Cross of Chrift, but doth this knowledge make me humble and vile in mine own Eyes? Doth it discover to me my fpiritual Poverty, and make me prefer others before my felf? Doth it make me prize Christ above all? And doth it engage me to count all things drofs and dung, for the excellency of the knowledge of Chrift? Doth it make me ftand under the Crofs of Chrift, and breathe and pant after his precious Blood, like a Man truly fenfible both of the worth and want of it? Doth it produce that Mind in me, which was in Chrift Jesus? Doth it fill me with Holy Ardours to be made partaker of his Holinefs? Doth it make me wonder at the Mystery, and glory in that which to the Jews is a stumbling-Block, and to the Greeks Foolishnets? Doft thou feel this, O my Soul? How happy art thou if thou art fenfible of these Operations? Do not deceive thy felf; Doth not

this knowledge thou pretendest to, make thee fecure and carelefs? Doth it not make thee fit down contented without the life of Religion? Doth it not perfuade thee to believe that thou art a Chriftian, tho' thou dost not imitate Chrift in his holy Life and Conversation? Does it not make thee proud and felf-conceited, and think more highly of thy felf than thou oughteft to think, and, like the Pharifees, look between anger and scorn on those that know not the Law? If fo, how is the Knowledge of Chrift Jefus in thee?

The fame may be faid of Faith, it's Confideration must separate it from Prefumption, and fatisfie me whether it be of the true Eagle-kind or no; it's impoffible to know whether my Faith be of the right ftamp, without I make fuch inquifition as this. Faith is a gift or fruit of the Spirit, which I am apt to believe God hath bleffed and enriched my Soul withal, and I thank him that I am not born a Heathen, or Infidel. But what power hath my Faith upon my Affections? Doth it purifie my Heart, and drive away thofe Lufts that have taken up their refidence there? Doth it make me cut off my right hand and pull out my right eye, when they do offend me? Doth it make me live like a perfon that believes the Omniprefence and Omniscience of God? Doth it make me, with Abraham, ready to offer up mine only Son, Sins as dear to me as the darling Fruit of my Body? Is it of that force in my Soul, that it makes me go contrary to mine inclinations, and obey God, though I am in danger of lofing my Place and Office? Doth